And when all of that was the case, and the negation began in the previous sentences with what is attributed to him, blessings and peace be upon him, signaling the importance of his innocence from them, it produced a piece that is presented regarding them, specifically confirming what he had previously stated about his innocence from them: "To you is your religion," meaning specifically, "your religion," which you know has no foundation that can be established upon it, nor any evidence that can be referred back to it. I do not share with you in it in any way, nor will you turn away from it in any way, rather you will die upon it, some of you by choking and others killed by my hand with the sword. "And for me," meaning specifically, "is a religion" from the vast garden of Islam to the highest station: the station of certainty and excellence. And you know—if you were to strip your minds of desires and purify your thoughts from partisanship and arrogance—that all of it is evidence, distinction, light, proof, and argument. You do not share with me in it in any way, nor can you refute me from it at all. So this was a sign of prophethood in that many of them died afterward upon disbelief, and Allah completed this religion for him. So He, glorified and exalted is He, was truthful in what He said, and the content of Al-Kawthar was established with the most complete evidence. As for those who believed afterward, they are not intended because they were not deeply rooted in the description of disbelief, nor firmly established in misguidance and tyranny. So the description of Islam and faith made them fortunate. And he conveyed all the sentences without confirmation, indicating that they are so clear that there is no obscurity in them at all. And there is no doubt that their last part, which is the specificity of each one with his religion, is its first part, which indicated that he does not worship their deity, nor do they worship his deity. Thus, its last part became its first part, and its separation became its connection—this is what the context indicated. And there is no permission in disbelief nor prohibition from jihad that would require abrogation. Among the greatest evidences is its miraculous nature and its gathering of meanings in its indications and brevity, that its result is the cutting off of the hope of the people of disbelief from the Prophet, blessings and peace be upon him, in that he would equate anyone with his Lord at any time. And that is among the greatest purposes of the debate in refuting the other regarding the first of Al-An'am, as it is the sixth in the count from the first, just as this is the sixth in the count from the last: "Shall I take other than Allah as a protector?" [Al-An'am: 14] "Shall I seek other than Allah as a judge?" [Al-An'am: 114] "Shall I seek other than Allah as a Lord, while He is the Lord of all things?" [Al-An'am: 164] and other verses, and the pauses and objectives. This is what relates to the meanings of their structures and their arrangements, and their contexts and styles. And their written words are twenty-seven to four words, the Basmala is thirty-one to four hidden pronouns, thirty-five to nine explicit ones. So those are forty-four words, of which thirteen pronouns are the duration of residence in the honored Makkah before the Hijrah, because they are in secrecy like the pronouns in the treasures of secrets. And especially the first four of them are parallel to the hidden pronouns, and the other pronouns are thirty-one, corresponding to them from the years, the year thirty-one, which is the year of the killing of Yazdgerd, the king of the Persians, the most disbelieving of the disbelievers of that time and their most arrogant. And the agreement of their words in number with the letters of Al-Kawthar indicates that the few among his followers, blessings and peace be upon him, are greater and more numerous than many of his adversaries and opponents and envious ones. And that was indicated by the witness of faces on the day of conquest. The Muslims were ten thousand, and the disbelievers from Quraysh and those around them could not be counted in number. And their actions on that day were what was witnessed by the apology of Hamaas, who had promised his wife that some of the Muslims would serve her in his saying, and he had fled and could not close behind him, rather he said to her: "Close my door." So she said to him: "Where is what you promised me?" So he said:

Indeed, if you had witnessed the Day of the Trench, when Safwan fled and Ikrimah fled. And they were met with unsheathed swords, cutting every arm and skull. Striking so that they heard nothing but murmuring. With them, there was awe behind us and murmuring. You did not utter the slightest word of blame. This is with the fact that the Prophet, blessings and peace be upon him, had instructed them not to fight except against those who initiated the fighting. This is despite the fact that the people of Islam, when they aimed at the disbelievers on the Day of the Trench, were ten thousand, and they did not reach a quarter of them, nor did they have any support from those around them, nor any helper except Allah. Rather, the enemies came to them - as Allah, the Most High, said: "From above you and from below you" [Al-Ahzab: 10] "And it only increased them in faith and submission" [Al-Ahzab: 22]. And to this, the reaching of the number of the words of victory, both its apparent and hidden meanings, was indicated by the number of the written words of the disbelievers. This symbolized that the weakest of the people of Islam does not weaken in resisting the people of disbelief and their strongest in every attribute they desire - and Allah is the One who grants success.